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As Buddhists, whatever Dharma practices we do, whether we are saying prayers or giving or listening to teachings, we should begin by reciting the verse for taking refuge and generating the awakening mind.

I take refuge in the Buddha, Dharma, and spiritual community,

Until I attain the state of enlightenment.

By the force of generosity and other virtues,

May I achieve Buddhahood to benefit all sentient beings.

This verse encapsulates the essence of the Buddha’s teachings and especially those of Mahayana Buddhism, the Great Vehicle. The first two lines teach about refuge. The last two teach about generating the altruistic awakening mind.

All who take refuge have a feeling of closeness and trust toward the Three Jewels—the Buddha, the Dharma (his teaching), and the Sangha, the spiritual community of monks and nuns. This is the factor that determines whether or not you are a Buddhist. If you take refuge in the Three Jewels, you are a Buddhist; otherwise you are not. One can take refuge at varying levels of profundity, depending on one’s intellectual level. The more you understand about the nature of the Three Jewels, the more you will be convinced of their special qualities. Your seeking refuge in them will then be that much more stable and profound.

The way we seek refuge in the Three Jewels varies. One way is to entrust ourselves to the Three Jewels, viewing them as objects superior to us and seeking their protection, refuge, and support. Another way to seek refuge in the Three Jewels is to aim to become a Buddha one day by acquiring their supreme qualities of knowledge and insight. The two ways of taking refuge demonstrate differing levels of courage and determination. Some people seek the support and protection of a superior person in times of danger and hardship and need the backing of that person in order to accomplish whatever they set out to do. Such people are not really capable of doing things for themselves. However, others are more courageous. They might request some initial assistance, but they are determined to help themselves. They exert whatever effort is necessary to fulfill their wishes. They are intent on becoming independent, so they work hard to realize their goals and rid themselves of problems.

In taking refuge, there are also those who are not very courageous. They entrust themselves to the Three Jewels, praying that they may be given protection and refuge. They lack confidence and faith in themselves to ascend to the status of a Buddha. This is the attitude of people seeking only their own liberation from suffering and rebirth. Those seeking the liberation of all beings are much more courageous. They also entrust themselves to the Three Jewels and seek protection and refuge from them, but their primary aim is to achieve the supreme state of Buddhahood for themselves so that they can best serve others. Such people are determined to eliminate all the imprints of disturbing emotions and realize the impeccable qualities of a Buddha. This mode of taking refuge is farsighted.

Because it is clear that seeking refuge can take various forms and can be done on various levels, it is essential to think about the nature of the Buddha, Dharma, and Sangha and their special qualities while reciting the refuge formula.

By the force of generosity and other virtues,

May I achieve Buddhahood to benefit all sentient beings.

These two lines express the awakening mind. By cultivating this special aspiration, the individual aims to attain the highest state of enlightenment in the interest of all sentient beings. Starting from taking refuge, in all virtuous actions the practitioner thinks, “I shall engage in these wholesome activities so that sentient beings may be free of every misery and dwell in complete peace.”

The practitioner’s good deeds are not geared to self-interest. This aspiration is most marvelous, courageous, and expansive. By the power of this thought, the practitioner sows the seeds and lays the foundation for all the wonderful things in this life and the lives beyond. These lines contain the essence and root of the Buddha’s teachings. Although the verse is very short, its meaning is vast and profound. While reciting these lines, we should direct all our Dharma practices, such as meditating and giving or listening to teachings, to the benefit of all living beings. We should not pay only superficial attention to the words but instead reflect on what they mean.

Whenever we do any Dharma practice, we begin with this verse for taking refuge and generating the awakening mind. Usually we recite it three times, although there is no rule that we cannot say it more or fewer times than this. The purpose of three repetitions is to be able to reflect on the meaning while we recite it. Through this practice we should be able to effect a transformation of our attitudes, to positively shape our minds. To do this it may be necessary to recite it many times. Depending on your disposition, you might like to recite the two-line refuge formula many times, then recite the formula for generating the awakening mind in the same way. In this way you can concentrate on one thing at a time and make the practice more effective. After reciting the lines about fifteen times, there should be a change in your heart. Sometimes you may be so moved that there are tears in your eyes.

Only after engaging in a proper practice of refuge and generating the awakening mind should you engage in any other practices, such as saying prayers or reciting mantras. The strength of every subsequent practice depends on the quality and strength of your practice of refuge and awakening mind. It is doubtful whether merely reciting prayers without proper motivation is a Buddhist practice. It may be no more useful than playing a tape recorder. Therefore, developing a positive motivation is crucial in this context. The whole emphasis of our spiritual practice should be directed to creating positive and healthy thoughts and actions.

When we prepare a meal, we need to start with the major ingredients like rice, flour, and vegetables. Spices and salt are added later to lend flavor. Similarly, when the major objective of Dharma practice has been fulfilled by creating a positive and healthy mental attitude, other practices, like prayers, visualization, and meditation, also become meaningful.

All religions are meant in principle to help human beings to become better, more refined, and more creative people. While for certain religions the principal practice is to recite prayers and for others it is mainly physical penance, in Buddhism the crucial practice is understood to be transforming and improving the mind. This can be viewed in another way. Compared to physical and verbal activities, mental activity is more subtle and difficult to control. Activities of the body and speech are more obvious and easier to learn and practice. In this context, spiritual pursuits involving the mind are more delicate and harder to achieve.

It is essential for us to understand the real meaning of Buddhism. It is very good that interest in Buddhism is growing, but what is more important is to know what Buddhism really is. Unless we understand the essential value and meaning of the Buddha’s teachings, any attempt to preserve, restore, or propagate them is likely to go off on a wrong track. The doctrine and understanding of the Dharma is not something physical. Therefore, unless it is done with a proper understanding, the mere construction of monasteries or recitation of scriptures may not even be a Dharma practice. The point is that Dharma practice takes place in the mind.

It would be a mistake to think that simply changing our clothes, saying prayers, or making prostrations encompasses the entire practice of the Dharma. Let me explain. When we are making prostrations or circumambulating the temple, all kinds of thoughts arise in our mind. When you are bored and the day is very long, going around the temple can be very pleasant. If you find a talkative friend to accompany you, the time just flies. It might make a nice walk, but in a true sense it is not a Dharma practice. There are even occasions when you could apparently be practicing the Dharma, but in reality you are creating negative karma. For instance, a person circumambulating the temple could be devising a plan to deceive someone or plotting revenge against a rival. In his mind he could be saying, “This is how I’ll get him, this is what I’ll say and this is what I’ll do.” Similarly, you could be reciting holy mantras while your mind indulges in malicious thoughts. Thus what seems like the physical and verbal practice of the Dharma can prove deceptive.

We say that the main aim of the practice of the Dharma is to train the mind. How do we do that? Think about those occasions when you are so angry with someone that you would do anything to hurt him or her. Now to be a proper Dharma practitioner, you need to think rationally about this. You need to think about the numerous defects of anger and the positive results of generating compassion. You can also reflect that the person who is the object of your anger is just like you in wanting to achieve happiness and get rid of misery. Under such circumstances, how can you justify hurting that person?

You can talk to yourself, saying, “I think of myself as a Buddhist. The moment I open my eyes in the morning, I recite the prayers for taking refuge and developing the awakening mind. I promise to work for all sentient beings, and yet here I am determined to be cruel and unreasonable. How can I call myself a Buddhist? How dare I face the Buddhas when I make a mockery of their path?”

You can completely dissolve your harsh attitude and feelings of anger by thinking in this way. In their place, gentle and kind thoughts can be evoked by reflecting how wrong it is to be so angry with that person and how he or she deserves your kindness and goodwill. In this way you can bring about a true transformation of the heart. This is the Dharma in the true sense of the word. Your previously negative thoughts can be dispelled and replaced by positive and compassionate feelings for that person. We should note this dramatic change. This is a leap of great significance. It is what is really meant by the practice of the Dharma, but it is not a simple matter.

When the mind is influenced by a powerful virtuous thought, no negativity can operate at the same time. If you are motivated by kind and happy thoughts, even seemingly negative actions can bring about positive results. For instance, telling lies is normally negative, but when you do it out of compassion and a rational thought to help someone else, lying can be transformed into something wholesome.

The altruistic thought of the awakening mind stems from the bodhisattva’s practice of loving-kindness and compassion. Therefore, on some occasions a bodhisattva is permitted to commit negative physical and verbal actions. Such misdeeds normally give rise to unfavorable results. But depending on the motivation, sometimes these actions can be neutral, and at other times they can become wonderfully meritorious. These are some reasons why we insist that Buddhism is fundamentally concerned with the mind. Our physical and verbal actions assume only a secondary role. Therefore, the quality or purity of any spiritual practice is determined by the individual’s intention and motivation.

People are free to have faith in any religion they like. Those who oppose religion do so out of their free will. People choose to follow religion according to their interest and spiritual inclination. There is no way to compel everyone to embrace Buddhism or any other religion. During the Buddha’s own life, he could not make all Indians Buddhists. In a world of diverse tastes and dispositions, everyone cannot be a Buddhist. People enjoy the right to believe or not to believe in religion as they wish.

For us the crucial thing is that we chose to follow Buddhism and are willing to take refuge in the Buddha. Under these circumstances, we are obliged to abide by the words of the Buddha. If we Tibetans do not follow the Buddha’s teachings but ask the Chinese to do so, it would simply be absurd. They reject Buddhism; why should they follow the teachings of the Buddha? If they tell lies and indulge in other deluded actions, what can we do? If they are overwhelmed by hatred, attachment, and ignorance, they will not be happy and will cause trouble for others. Therefore, it is the task of Buddhists, including Tibetans, to practice the Buddha’s teachings. Our practice should be such that the disturbing emotions—hostility, attachment, and ignorance—are eliminated. Our minds should be free of these delusions, and in their place we should develop positive qualities.

As Buddhists we have statues or paintings of the Buddha on the altars in our homes. We go to temples and monasteries and pay homage to the Buddha. These are all expressions of our respect and faith. But the real test is how much we truly abide by the words of the Buddha. The Buddha is our teacher, guide, and spiritual instructor. Therefore, the actions of our bodies, speech, and minds should accord with his teachings. Even if we cannot comply with them entirely, we should be earnest in our endeavor. From the depth of our hearts we should have a firm determination to act within the parameters of the Buddha’s doctrine. We need to ensure that our daily lives conform with our claim to be Buddhists. If we cannot do this, our declaration will be superficial and meaningless. If, under the guise of being Buddhists, we ignore and neglect the words of the Buddha, this is a form of deceit. It is contradictory and deplorable. There should be harmony between what we say and what we do.

When we begin our Dharma practice, we recite the prayers for taking refuge and developing the awakening mind, but at the same time we should create a healthy motivation inspired by kindness and compassion. This kind of practice should be done by both teacher and students alike. When I sit on a throne, I am not supposed to think of how great I am. I also should not think that I am the Dalai Lama and can say whatever I like to those who follow me. Such an attitude would be unbecoming. I am a simple Buddhist monk and a follower of the Buddha. My responsibility is to try my best to implement the teachings. When I practice the teachings, I am not trying to please or flatter the Buddha. The fact of the matter is that I am concerned for my own happiness and suffering. Whether I enjoy happiness or experience misery rests entirely in my own hands. These fundamental factors motivate me to engage in practice of the Dharma.

The Buddha has taught from his own experience what is of benefit in the long run and what is harmful. I, for one, want happiness and hope to avoid suffering. This is an aspiration whose duration goes beyond months, years, or even the whole of this life; it extends to lives without end. In order to achieve happiness and gain freedom from misery in life after life, I have to recognize that the three poisons—the disturbing emotions of desire, hatred, and ignorance—are my enemies. Ignorance—the belief that things exist as they appear, independently and autonomously, without depending on causes—is the root of these delusions. To counteract these ignorant and self-centered thoughts, I need to generate loving-kindness, compassion, altruism, and the wisdom understanding emptiness.

I believe that my destiny lies entirely in my own hands. What the Buddha taught makes great sense in my life. His words are becoming clearer, and what he taught 2,500 years ago is as relevant as ever. Even though I cannot fathom the depth of all his teachings, I can infer his intention in relation to his explanation of the two truths (ultimate truth and conventional truth), the Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation), and so forth. As I listen to and think about the philosophy the Buddha taught so long ago, there is hardly anything that does not make sense to me. I gain great benefit from his teachings, and I believe that others in turn may benefit from my words. It is with this intention to help that I share my ideas and experience. When we are helpful to other people, we are doing a service to the Dharma. Helping even one person is valuable.

The Buddha initially developed the altruistic thought and then engaged in the accumulation of virtue. Finally he attained the enlightened state of Buddhahood. He did so purely in the interest of other sentient beings. Inspired by the awakening mind, which is more concerned for others than oneself, the Buddha perfected his training on the path. Due to his altruism, the Buddha worked to accomplish the well-being of other sentient beings. For eons he was dauntless in that pursuit. Even after attaining enlightenment, it was that force of altruism that led him to turn the wheel of the Dharma. So the underlying theme of Buddhism is to be helpful to others. When we can help others generate virtue in their hearts, make them happy and their lives meaningful, that is a true service to the Buddha and his doctrine. We need to be diligent and direct our best efforts this way. That, I believe, is how to fulfill the other’s welfare as well as one’s own.

The traditional custom of a teacher’s making three prostrations to the throne before taking his or her seat upon it is very important. The purpose is to avert arrogance. When you sit on a high throne and give teachings, people pay their respects by making prostrations to you. Under such circumstances you have to be particularly careful. Otherwise there is a great danger of arrogance creeping in. In some cases this has occurred. Certain monks, who were initially very simple, found they had a lot of students and had attained some status, and they became puffed up. You can’t blame them; it was the result of their own disturbing emotions.

The disturbing emotions are extremely cunning and tough. When a person under their sway is seated on the throne, he is ruled by delusion. As we listen to him talking, his pride swells the longer he carries on. This is how the disturbing emotions operate. The effect of the disturbing emotions is amazing. They can make a master quarrel with others out of desire for more students. In such cases, both attachment and animosity are at work.

Fortunately, there is a power that can fight disturbing emotions. It is wisdom. This wisdom becomes clearer and sharper when we apply analysis and examination. It is forceful and enduring. On the other hand, the ignorant mind, although it can be cunning, cannot withstand analysis. Under intelligent examination, it collapses. Understanding this gives us confidence to tackle the problems created by the disturbing emotions. If we study and reflect, we can gain a good understanding of wisdom and the disturbing emotions like hostility and attachment, which are produced by the mind that believes that things are true, that they exist as they appear. The mind conceiving of true existence is extremely active, forceful, and crafty. Its close companion, the self-centered attitude, is equally hardy and willful. For too long we have been thoroughly under its power. It has posed as our friend, support, and protector. Now, if we are careful and judicious, we should develop the wisdom that understands that things do not exist as they appear, that they lack this type of truth; this is called the wisdom of emptiness. By employing this weapon with sustained effort, we will have the chance to fight back against the disturbing emotions.

In the course of our practice we need to think about the advantages of cherishing others and the defects of self-centeredness. In the long run the thought of concern for others will prove superior, and our selfishness will appear in a poor light. It all depends how serious and diligent we are. If we can prove ourselves by pursuing the right path with concerted efforts, we can be certain that the disturbing emotions can be removed.

Buddhahood is the ultimate goal of our practice, and it would be useful to understand what this means. The Tibetan word for enlightenment has two parts; the first refers to purification and the second to enrichment or fullness. What we primarily have to purify are the defects of our minds. Such purification does not imply the momentary cessation of these defects. It indicates the deliberate act of applying antidotes and completely eliminating them.

Now the defects we are referring to are the sources of suffering: karma and the disturbing emotions as well as the imprints left by them. These defects can be removed only by applying appropriate antidotes. The imprints left by disturbing emotions obstruct individuals from gaining omniscience. Consciousness, by its very nature, has the potential to know everything, but these defects veil and obstruct the mind from such knowledge. Eliminating these obstructions by developing the necessary opponents is accomplished by the mind. When the consciousness is totally free from obstruction, it automatically becomes fully aware, and that person awakens to full enlightenment.

The state of enlightenment is not some kind of a physical entity like a heavenly abode. It is the intrinsic quality of the mind revealed in its full positive potential. Therefore, in order to reach this state of awakening, the practitioner has to begin by eliminating the negativities of the mind and developing positive qualities one by one. It is the mind that actively applies the antidote in the process of removing the negative impulses and obscurations. There comes a point when the disturbing emotions and mental obstructions can never recur, no matter what happens. By the same token, it is the mind that is exclusively involved in developing spiritual insight and knowledge. However small the positive energy may be to begin with, in due course the mind becomes fully consummated with knowledge and awakens to Buddhahood.

Each of the world religions has its distinguishing features and its own followers. But, essentially, they share a number of common aims and objectives. Consequently, they have been a source of benefit for millions of people throughout the centuries. There is no denying that through sincere practice, followers of religion gain peace of mind and become more disciplined, civilized, and better people. They do themselves good, and many are of great service to humanity. However, many social and political problems also arise from the abuse of religion. People fight those of other faiths, sometimes even to the point of full-scale war. Nevertheless, we should respect the variety of religions because people have different mental dispositions and inclinations, different tastes and interests. One religion, therefore, cannot satisfy everyone. From this point of view, variety is to be admired.

Each religion is useful in its own way. It is futile to imagine there should be one religion for the whole world. It is not as if every Indian embraced Buddhism even during the life of the Buddha himself. This is true of other religions and their founders, too. Therefore, I believe in a harmony of religions, which is practical, applicable, and can produce positive results. I admire the good deeds of those who belong to other faiths. This is a very good way to make friends. I have many good Christian, Muslim, and Hindu friends. In this context, engaging in philosophical disputes and arguments seems meaningless to me. What good does challenging the theoretical positions of other faiths do?

Instead of fostering mutual rivalry and dispute among religious people, I suggest that we learn from other faiths. Tibetan Buddhist monks can follow the example of Christians engaged in social service. Many of them dedicate their lives to the service of the poor, needy, and downtrodden. In Calcutta, there is Mother Teresa, for example. Many Christians care for lepers with a total disregard for their own lives. Is there any Tibetan monk doing that? Nearly a thousand years ago, the great Tibetan master Drom-tön-pa actually did such great work and lost his limbs. More recently, Te-hor Kyor-pön Rinpoche also took care of people suffering from leprosy. Therefore, rather than being confrontational, it would be wiser and more meaningful to learn from each other. In this way, religious people can play a positive role in creating peace and harmony in our world.

Because people are different and their mental inclinations vary, the Buddha taught a variety of philosophical views. The whole purpose of his teaching is to benefit sentient beings, ultimately to lead them to peace and enlightenment. The Buddhas teaching is not a rigid doctrine that requires all adherents to follow one and the same philosophical theory. On the contrary, the Buddha gave various levels of explanation to suit his disciples’ varying degrees of intelligence and mental disposition. Consequently, in India, four major schools of thought came about. Even among the four major schools of thought, there are numerous sub-schools.

It is important to remember that all the Buddha taught was meant to help sentient beings and guide them on the spiritual path. His philosophical teachings were not just abstract speculation but part of the processes and techniques for combating disturbing emotions. We can appreciate the appropriateness of the antidotes for different disturbing emotions from our own experience. The Buddha taught that to counter anger and hatred we should meditate on loving-kindness. Paying attention to an object’s repulsive side serves to deflect attachment to the object. There is much logical reasoning to show that the appearance of true existence is a mistake. The conception of true existence is an ignorant one, and the wisdom realizing emptiness is its direct opponent.

From such teachings, we can infer that the disturbing emotions are only temporary afflictions of the mind and that they can be completely eradicated. When the mind is free of defilements, the potential of its true nature—clarity and awareness—is fully revealed. As understanding of these is enriched, the practitioner comes to appreciate the possibility of attaining nirvana and Buddhahood. This comes as a wonderful revelation.

We do not have to regard the Buddha’s words as something sacred that we cannot investigate. On the contrary, we are free to examine and verify his teachings. The practitioner is able to taste the flavor of the Buddha’s teachings by putting them into practice. As a result of personal experience, an individual gains conviction and faith in the teachings. This, I think, is unique to Buddhism. In other religions the word of God or the creator is considered absolute.

There are two major goals of the spiritual path in the Buddhist context. These are higher rebirth and what is known as definite goodness, which refers to liberation from rebirth and reaching complete enlightenment. It is fascinating to listen to an explanation of the detailed methods for achieving these goals. The disciple is not asked to worship the Buddha in order to attain higher rebirth. It is explained that higher rebirth can be achieved by the ethical practice of abandoning unwholesome actions. Such an instruction is realistic and logically sound. Therefore, an individual who wants to attain higher rebirth, such as birth as a human being, must avoid unwholesome deeds.

Now to be reborn as a prosperous, good-looking person who enjoys a long life, there are further sound instructions. To become wealthy in the future, we need to practice generosity in this life. If you want to be handsome with an attractive personality, you are advised to practice patience and tolerance. In order to enjoy a long life, you are instructed not to harm other living beings but to do what you can to help them. These causes and consequences are logically tied together.

With due respect to other religions, I believe that only Buddhism instructs its followers to develop faith and conviction on the basis of logic and reasoning. There is absolutely no coercion or compulsion to believe. In fact, a rational approach is highly respected. The Buddha has said that an individual attains a higher rebirth by creating positive actions and abandoning negative actions like killing, stealing, and so forth, not just by offering a thousand butter lamps to the Buddha. It is not just faith that gives rise to wonderful results, but paying attention to the right causes.

Let us examine one particular instance. The Buddha has instructed us to practice patience so that we will be reborn as beautiful people. The indications are obvious. When a person is angry, his red eyes bulge and his face is disgusting, whether or not he usually has a nice face. Nobody wants to be around someone who is angry, whereas when someone smiles, we are attracted, even if it is a stranger.

The fundamentals of the Buddha’s teaching concern observing the law of cause and effect and practicing the Four Noble Truths. Therefore, those who desire happiness, prosperity, and ultimately liberation need to adhere to these fundamentals. If we want positive results, we must attend to their proper causes. This can be simply illustrated as follows. When we want to improve our financial circumstances, it would be stupid to hold onto our capital and hide it under our belts. It will not increase by itself; we have to invest it. This means that initially we have to part with our money. We can, therefore, understand the Buddha’s logic when he says that it is important to practice generosity if we want to become wealthy in future lives. From examples like this, we can infer that we can trust the words of the Buddha. What he taught out of his own experience and knowledge is relevant and useful for each of us.